Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on plants Bhūtagāmavagga

12. The training rule on evasive speech 12. Aññavādakasikkhāpada

Origin story

First sub-story

At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. Venerable Channa was misbehaving. Then, when he was examined about an offense in the midst of the Sangha, he spoke evasively, Tena kho pana samayena āyasmā channo anācāraṁ ācaritvā saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati—“Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?” “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti?

The monks of few desires complained and criticized him, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can Venerable Channa speak evasively when examined about an offense in the midst of the Sangha?”… “kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarissati—‘ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā’”ti …pe… “Is it true, Channa, that you did this?” saccaṁ kira tvaṁ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarasi—‘ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā’”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked him … Vigarahi buddho bhagavā …pe… “Foolish man, how could you do this? kathañhi nāma tvaṁ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarissasi—“ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti. This will affect people’s confidence …” Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… After rebuking him … vigarahitvā …pe… he gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—“Well then, monks, the Sangha should charge Channa with evasive speech. “tena hi, bhikkhave, saṅgho channassa bhikkhuno aññavādakaṁ ropetu. And he is to be charged like this. Evañca pana, bhikkhave, ropetabbaṁ. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. The monk Channa speaks evasively when examined about an offense in the midst of the Sangha. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati. If the Sangha is ready, it should charge him with evasive speech. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno aññavādakaṁ ropeyya. This is the motion. Esā ñatti.

Please, venerables, I ask the Sangha to listen. Suṇātu me, bhante, saṅgho. The monk Channa speaks evasively when examined about an offense in the midst of the Sangha. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati. The Sangha is charging him with evasive speech. Saṅgho channassa bhikkhuno aññavādakaṁ ropeti. Any monk who approves of charging him with evasive speech should remain silent. Yassāyasmato khamati channassa bhikkhuno aññavādakassa ropanā, so tuṇhassa; Any monk who doesn’t approve should speak up. yassa nakkhamati, so bhāseyya.

The Sangha has charged the monk Channa with evasive speech. Ropitaṁ saṅghena channassa bhikkhuno aññavādakaṁ. The Sangha approves and is therefore silent. I’ll remember it thus.’” Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

After rebuking Channa in many ways, the Buddha spoke in dispraise of being difficult to support … Atha kho bhagavā āyasmantaṁ channaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Preliminary ruling

‘If a monk speaks evasively, he commits an offense entailing confession.’” “Aññavādake pācittiyan”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Second sub-story

Later, when Channa was again being examined about an offense in the midst of the Sangha, he thought, Tena kho pana samayena āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicaranto—“By speaking evasively I’ll commit an offense,” and he instead harassed the Sangha by remaining silent. “āpattiṁ āpajjissāmī”ti tuṇhībhūto saṅghaṁ viheseti.

The monks of few desires complained and criticized him, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“When he’s examined about an offense in the midst of the Sangha, how can Venerable Channa harass the Sangha by remaining silent?” … “kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesessatī”ti …pe… “Is it true, Channa, that you did this?” “saccaṁ kira tvaṁ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesesī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked him … Vigarahi buddho bhagavā …pe… “Foolish man, how could you do this? kathañhi nāma tvaṁ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesessasi. This will affect people’s confidence …” Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… After rebuking him … vigarahitvā …pe… he gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—“Well then, monks, the Sangha should charge Channa with harassment. “tena hi, bhikkhave, saṅgho channassa bhikkhuno vihesakaṁ ropetu. And he is to be charged like this. Evañca pana, bhikkhave, ropetabbaṁ. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. The monk Channa, when examined about an offense in the midst of the Sangha, harasses the Sangha by remaining silent. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ viheseti. If the Sangha is ready, it should charge him with harassment. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno vihesakaṁ ropeyya. This is the motion. Esā ñatti.

Please, venerables, I ask the Sangha to listen. Suṇātu me, bhante, saṅgho. The monk Channa, when examined about an offense in the midst of the Sangha, harasses the Sangha by remaining silent. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ viheseti. The Sangha is charging him with harassment. Saṅgho channassa bhikkhuno vihesakaṁ ropeti. Any monk who approves of charging him of harassment should remain silent. Yassāyasmato khamati channassa bhikkhuno vihesakassa ropanā, so tuṇhassa; Any monk who doesn’t approve should speak up. yassa nakkhamati, so bhāseyya.

The Sangha has charged the monk Channa with harassment. Ropitaṁ saṅghena channassa bhikkhuno vihesakaṁ. The Sangha approves and is therefore silent. I’ll remember it thus.’” Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

After rebuking Channa in many ways, the Buddha spoke in dispraise of being difficult to support … Atha kho bhagavā āyasmantaṁ channaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… “And so, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk speaks evasively or harasses, he commits an offense entailing confession.’” “Aññavādake vihesake pācittiyan”ti.

Definitions

One who speaks evasively: Aññavādako nāma: when being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, he speaks evasively because he does not want to talk about it or reveal it, saying, “Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?”—this is called “one who speaks evasively”. saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati— “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti. Eso aññavādako nāma.
One who harasses: Vihesako nāma: when being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, he harasses the Sangha by remaining silent because he does not want to talk about it or reveal it—this is called “one who harasses”. saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti. Eso vihesako nāma.

Permutations

If he has not been charged with evasive speech, but he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then speaks evasively because he does not want to talk about it or reveal it, saying, Aropite aññavādake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati—“Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?” then he commits an offense of wrong conduct. “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti, āpatti dukkaṭassa.

If he has not been charged with harassment, but he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then harasses the Sangha by remaining silent because he does not want to talk about it or reveal it, then he commits an offense of wrong conduct. Aropite vihesake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti, āpatti dukkaṭassa.

If he has been charged with evasive speech, and he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then speaks evasively because he does not want to talk about it or reveal it, saying, Ropite aññavādake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati—

“Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?” then he commits an offense entailing confession. “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti, āpatti pācittiyassa.

If he has been charged with harassment, and he is being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, and he then harasses the Sangha by remaining silent because he does not want to talk about it or reveal it, then he commits an offense entailing confession. Ropite vihesake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti, āpatti pācittiyassa.

If it is a legitimate legal procedure, and he perceives it as such, and he speaks evasively or he harasses, he commits an offense entailing confession. Dhammakamme dhammakammasaññī aññavādake vihesake, āpatti pācittiyassa. If it is a legitimate legal procedure, but he is unsure of it, and he speaks evasively or he harasses, he commits an offense entailing confession. Dhammakamme vematiko aññavādake vihesake, āpatti pācittiyassa. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he speaks evasively or he harasses, he commits an offense entailing confession. Dhammakamme adhammakammasaññī aññavādake vihesake, āpatti pācittiyassa.

If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. Adhammakamme vematiko, āpatti dukkaṭassa. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

Non-offenses

There is no offense: Anāpatti—if he asks because he does not know; ajānanto pucchati, if he does not speak because he is sick; gilāno vā na katheti; if he does not speak because he thinks there will be quarrels or disputes in the Sangha; “saṅghassa bhaṇḍanaṁ vā kalaho vā viggaho vā vivādo vā bhavissatī”ti na katheti; if he does not speak because he thinks there will be a fracture or schism in the Sangha; “saṅghabhedo vā saṅgharāji vā bhavissatī”ti na katheti; if he does not speak because he thinks the legal procedure will be illegitimate, done by an incomplete assembly, or done to one who does not deserve a legal procedure; “adhammena vā vaggena vā nakammārahassa vā kammaṁ karissatī”ti na katheti; if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on evasive speech, the second, is finished. Aññavādakasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing confession
The subchapter on plants

12. The training rule on evasive speech

Origin story

First sub-story

At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, Venerable Channa was misbehaving. Then, when he was examined about an offense in the midst of the Sangha, he spoke evasively, “Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?”

The monks of few desires complained and criticized him, “How can Venerable Channa speak evasively when examined about an offense in the midst of the Sangha?”… “Is it true, Channa, that you did this?”

“It’s true, sir.”

The Buddha rebuked him … “Foolish man, how could you do this? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, monks, the Sangha should charge Channa with evasive speech. And he is to be charged like this. A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. The monk Channa speaks evasively when examined about an offense in the midst of the Sangha. If the Sangha is ready, it should charge him with evasive speech. This is the motion.

Please, venerables, I ask the Sangha to listen. The monk Channa speaks evasively when examined about an offense in the midst of the Sangha. The Sangha is charging him with evasive speech. Any monk who approves of charging him with evasive speech should remain silent. Any monk who doesn’t approve should speak up.

The Sangha has charged the monk Channa with evasive speech. The Sangha approves and is therefore silent. I’ll remember it thus.’”

After rebuking Channa in many ways, the Buddha spoke in dispraise of being difficult to support … “And, monks, this training rule should be recited like this:

Preliminary ruling

‘If a monk speaks evasively, he commits an offense entailing confession.’”

In this way the Buddha laid down this training rule for the monks.

Second sub-story

Later, when Channa was again being examined about an offense in the midst of the Sangha, he thought, “By speaking evasively I’ll commit an offense,” and he instead harassed the Sangha by remaining silent.

The monks of few desires complained and criticized him, “When he’s examined about an offense in the midst of the Sangha, how can Venerable Channa harass the Sangha by remaining silent?” … “Is it true, Channa, that you did this?”

“It’s true, sir.”

The Buddha rebuked him … “Foolish man, how could you do this? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, monks, the Sangha should charge Channa with harassment. And he is to be charged like this. A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. The monk Channa, when examined about an offense in the midst of the Sangha, harasses the Sangha by remaining silent. If the Sangha is ready, it should charge him with harassment. This is the motion.

Please, venerables, I ask the Sangha to listen. The monk Channa, when examined about an offense in the midst of the Sangha, harasses the Sangha by remaining silent. The Sangha is charging him with harassment. Any monk who approves of charging him of harassment should remain silent. Any monk who doesn’t approve should speak up.

The Sangha has charged the monk Channa with harassment. The Sangha approves and is therefore silent. I’ll remember it thus.’”

After rebuking Channa in many ways, the Buddha spoke in dispraise of being difficult to support … “And so, monks, this training rule should be recited like this:

Final ruling

‘If a monk speaks evasively or harasses, he commits an offense entailing confession.’”

Definitions

One who speaks evasively:: when being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, he speaks evasively because he does not want to talk about it or reveal it, saying, “Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?”—this is called “one who speaks evasively”.
One who harasses:: when being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, he harasses the Sangha by remaining silent because he does not want to talk about it or reveal it—this is called “one who harasses”.

Permutations

If it is a legitimate legal procedure, and he perceives it as such, and he speaks evasively or he harasses, he commits an offense entailing confession. If it is a legitimate legal procedure, but he is unsure of it, and he speaks evasively or he harasses, he commits an offense entailing confession. If it is a legitimate legal procedure, but he perceives it as illegitimate, and he speaks evasively or he harasses, he commits an offense entailing confession.

If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct. If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct. If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.

Non-offenses

There is no offense: if he asks because he does not know; if he does not speak because he is sick; if he does not speak because he thinks there will be quarrels or disputes in the Sangha; if he does not speak because he thinks there will be a fracture or schism in the Sangha; if he does not speak because he thinks the legal procedure will be illegitimate, done by an incomplete assembly, or done to one who does not deserve a legal procedure; if he is insane; if he is the first offender.

The training rule on evasive speech, the second, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pācittiyakaṇḍa
Bhūtagāmavagga

12. Aññavādakasikkhāpada

Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena āyasmā channo anācāraṁ ācaritvā saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati—“ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti?

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarissati—‘ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā’”ti …pe… saccaṁ kira tvaṁ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarasi—‘ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā’”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarissasi—“ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho channassa bhikkhuno aññavādakaṁ ropetu. Evañca pana, bhikkhave, ropetabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno aññavādakaṁ ropeyya. Esā ñatti.

Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicarati. Saṅgho channassa bhikkhuno aññavādakaṁ ropeti. Yassāyasmato khamati channassa bhikkhuno aññavādakassa ropanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Ropitaṁ saṅghena channassa bhikkhuno aññavādakaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Atha kho bhagavā āyasmantaṁ channaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Aññavādake pācittiyan”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno aññenaññaṁ paṭicaranto—“āpattiṁ āpajjissāmī”ti tuṇhībhūto saṅghaṁ viheseti.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā channo saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesessatī”ti …pe… “saccaṁ kira tvaṁ, channa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesesī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ vihesessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho channassa bhikkhuno vihesakaṁ ropetu. Evañca pana, bhikkhave, ropetabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ viheseti. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno vihesakaṁ ropeyya. Esā ñatti.

Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghamajjhe āpattiyā anuyuñjīyamāno tuṇhībhūto saṅghaṁ viheseti. Saṅgho channassa bhikkhuno vihesakaṁ ropeti. Yassāyasmato khamati channassa bhikkhuno vihesakassa ropanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Ropitaṁ saṅghena channassa bhikkhuno vihesakaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Atha kho bhagavā āyasmantaṁ channaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Aññavādake vihesake pācittiyan”ti.

Aññavādako nāma: saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati— “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti. Eso aññavādako nāma.
Vihesako nāma: saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti. Eso vihesako nāma.

Aropite aññavādake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati—“ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti, āpatti dukkaṭassa.

Aropite vihesake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti, āpatti dukkaṭassa.

Ropite aññavādake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati—

“ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti, āpatti pācittiyassa.

Ropite vihesake saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti, āpatti pācittiyassa.

Dhammakamme dhammakammasaññī aññavādake vihesake, āpatti pācittiyassa. Dhammakamme vematiko aññavādake vihesake, āpatti pācittiyassa. Dhammakamme adhammakammasaññī aññavādake vihesake, āpatti pācittiyassa.

Adhammakamme dhammakammasaññī, āpatti dukkaṭassa. Adhammakamme vematiko, āpatti dukkaṭassa. Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

Anāpatti—ajānanto pucchati, gilāno vā na katheti; “saṅghassa bhaṇḍanaṁ vā kalaho vā viggaho vā vivādo vā bhavissatī”ti na katheti; “saṅghabhedo vā saṅgharāji vā bhavissatī”ti na katheti; “adhammena vā vaggena vā nakammārahassa vā kammaṁ karissatī”ti na katheti; ummattakassa, ādikammikassāti.

Aññavādakasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on plants Bhūtagāmavagga

12. The training rule on evasive speech 12. Aññavādakasikkhāpada

Origin story

First sub-story

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

Preliminary ruling

‘If a monk speaks evasively, he commits an offense entailing confession.’” “Aññavādake pācittiyan”ti.

In this way the Buddha laid down this training rule for the monks. Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Second sub-story

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

After rebuking Channa in many ways, the Buddha spoke in dispraise of being difficult to support … Atha kho bhagavā āyasmantaṁ channaṁ anekapariyāyena vigarahitvā dubbharatāya …pe… “And so, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk speaks evasively or harasses, he commits an offense entailing confession.’” “Aññavādake vihesake pācittiyan”ti.

Definitions

One who speaks evasively: Aññavādako nāma: when being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, he speaks evasively because he does not want to talk about it or reveal it, saying, “Who has committed an offense? What offense was committed? In regard to what was it committed? How was it committed? Who are you talking about? What are you talking about?”—this is called “one who speaks evasively”. saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo aññenaññaṁ paṭicarati— “ko āpanno, kiṁ āpanno, kismiṁ āpanno, kathaṁ āpanno, kaṁ bhaṇatha, kiṁ bhaṇathā”ti. Eso aññavādako nāma.
One who harasses: Vihesako nāma: when being examined in the midst of the Sangha about an action that was the basis for an offense or about the class of an offense, he harasses the Sangha by remaining silent because he does not want to talk about it or reveal it—this is called “one who harasses”. saṅghamajjhe vatthusmiṁ vā āpattiyā vā anuyuñjīyamāno taṁ na kathetukāmo taṁ na ugghāṭetukāmo tuṇhībhūto saṅghaṁ viheseti. Eso vihesako nāma.

Permutations

Non-offenses

The training rule on evasive speech, the second, is finished. Aññavādakasikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.